man,[1] especially when joined to affliction of the body, avails to propitiate and conciliate the majesty of God.
If there are any, therefore, who prefer to unite together in one society without the obligation of vows, let them do as they desire. That is not a new institution in the Church, nor is it to be disapproved. But let them beware of setting such association above religious orders; nay rather, since mankind is more prone now than heretofore to the enjoyment of pleasure, much greater esteem is to be accorded to those who have left all things and have followed Christ.
Lastly, not to delay too long, it is also maintained that the way and the method which Catholics have followed thus far for recalling those who differ from us is to be abandoned and another resorted to. In that matter, it suffices to advert that it is not prudent, Beloved Son, to neglect what antiquity, with its long experience, guided as it is by apostolic teaching, has stamped with its approval. From the word of God we have it that it is the office of all to labor in helping the salvation of our neighbor in the order and degree in which each one is. The faithful indeed will most usefully fulfil their duty by integrity of life, by the works of Christian charity, by instant and assiduous prayer to God. But the clergy should do so by a wise preaching of the Gospel, by the decorum and splendor of the sacred ceremonies, but especially by expressing in themselves the form of doctrine which the apostles delivered to Titus and Timothy. So that if among the different methods of preaching the word of God, that sometimes seems preferable by which those who dissent from us are spoken to, not in the church but in any private and proper place, not in disputation but in amicable conference, such method is indeed not to be reprehended; provided, however, that those who are devoted to that work by the authority of the bishop be men who have first given proof of science and virtue. For We think that there are
- ↑ James v. 16.
